narrative portions of the book. The narrative Hebrew is good (Dr. Pusey) CONTENTS. The Matter, etc.-(4.) Consists of four chapters, eighty-five verses. Too simple to "Not too bright and good For human nature's daily food."- Wordsworth (quoted in Cox). The book celebrates the piety and loving faithfulness of a proselyte. Its heroism Character. (5.) A prose pastoral. Has some of the finest features of a "The narrative displays no hatred towards foreigners, gives no prominence to the keen dis- Deeply religious, yet domestic. A brief but exquisite story of hearth and home. "The book of Ruth is like some beautiful landscape of Claude, with its soft mellow hues of more beauty from the chiaro-oscura of the contrast. Or if we may adopt another comparison, derived from classical literature, the book of Ruth, coming next after the book of Judges, is like a transition from the dark, terrific scenes of a tragedy of schylus, to the fresh and beautiful landscapes of some pastoral idyl of Theocritus, transporting us to the rural Thalysia, or harvesthome under the shade of elms and poplars, on the banks of the Halis, or to the flowery meadows and sheep-walks on those of the Arethusa or Anapus."- Wordsworth. * Simple, sometimes sorrowful, always touching. We have known strong and rough voices break down with emotion in reading aloud some of the passages (Kitto). Occasionally becomes poetic in form as well as in substance. (See ch. i. 16, 17; iv. 11, 12, and 14, 15, in Wordsworth.) A most artless and inexpressibly charming picture of nature (Humboldt). The loveliest thing in the shape of an epic or idyl which has come to us (Goethe). Scope and Object.-(1.) To teach the dignity and even sacredness of much we call secular and commonplace in life. (2.) To afford a salutary example of virtue in times of trial (Theodoret). The moral encouraging to unselfish virtue (Speaker's Com.). It gives us a beautiful picture of female virtue, first shining in the midst of poverty, and then crowned with felicity (Lawson). (3.) To shew how conversant God is as to the private affairs of His people. Lawson says, "We find here that private families are as much the objects of the Divine regard as the houses of princes." (4.) To prove the watchful care of God over such as fear and trust Him, as well as His merciful providence towards the afflicted, the widow, and the fatherless (Eadie). (5.) To portray the under-current of piety existing in households, even in times of great national wickedness (Wordsworth). (6.) To set forth the power of love to overcome all the alienations, hostilities, and prejudices of nature, and of that second nature which we call habit (Cox). The story of a woman's love for a woman (Cox). Teaches that such love is valued before God (Lange). (7.) To shew how a stranger, one of the hated house of Moab, may be exalted because of her trust in God (Umbreit). (8.) To teach that when men and nations are falling away from God, missionary work is not at a standstill: a Ruth comes from Moab, and is joined to the church of God (Wordsworth). (9.) To typify the calling of the Gentiles in Ruth the Moabitess (Fuller). To foretell that the Gentiles should be called in Christ (Topsell). (10.) To exhibit the piety and faithfulness of David's ancestors (Keil). Written to do honour to David (Dr. Davidson). (11.) To shew the pedigree of our Saviour, otherwise genealogists had been at a loss for four or five descents in the deducing thereof (Fuller). Supplies connecting links in the chain of evidence that Shiloh came of Judah. (12.) To contain as it were the inner side, the moral background, of the genealogies which play so significant a part even in the Israelitish antiquity (Auberlen). (13.) To typify in the marriage of Boaz and Ruth the espousal of the Church to Christ (Bede.) So Chrysos., "Ruth alienigena et Moabitis veniens, sub lege Dei, ea egit quæ figuram gestarent Ecclesiæ venientis ex gentibus." So Jerome, "Christus est Sponsus, cui illa venit ex gentibus sponsa." (Quoted in Wordsworth.) Spiritual and typical (Professor Bush). No mystical or allegorical sense can be assigned to the history (Speaker's Com.). (14.) To inculcate a man's duty of marrying his kinswoman (Berthold and *"It is said that Dr. Johnson once read the book of Ruth from MSS. to a company of fashionable people in London. Whereupon their admiration was so excited, that they requested to know where he had obtained so exquisite a story.”—Braden. other neological writers). The fact that Ruth's descendants are represented as the children of Boaz rather than of Mahlon, her former husband, against this view. AUTHORSHIP AND CHRONOLOGY. Authorship.-(7.) Like many other of the inspired books, the author's name is not inscribed. So far the custom is against giving the name. The Talmud affirms that the book of Judges was written by Samuel, and treats this as an appendix. Samuel is described as an historian (1 Chron. xxix. 29). This opinion held among the rabbis, and adopted by Isidorus and other ancient commentators. Not so Eichhorn, De Wette, Ewald, and many of the German critics. Dr. Davidson agrees with the latter, and thinks it is impossible to discover who was the writer of the book. He that has a piece of gold of right weight, and stamped with the king's image, cares not to know who minted or coined it (Fuller). Date of Composition.-(8.) Written after the crowning of Saul (chap. i. 1), at a period considerably later than the circumstances it relates (chap. iv. 7). After the birth of David, since he is mentioned twice. From internal evidence in a time of peace, and in days singularly free from the bigoted and narrow spirit which generally clings to Jewish history. Could not have been composed after the birth of Solomon, or his name would have been added to the genealogies. The prejudice against Moabitish women becomes so intense afterwards as to render it extremely improbable such a book would either have been written, or if written accepted in the canon of Hebrew Scriptures (see 1 Kings xi. 1; Ezra x. 10; Neh. xiii. 1). Yet Bertheau, Davidson, and others ascribe its composition to the days of Hezekiah, and even Ezra, because of what are thought to be Chaldaisms in the more coloquial parts. This is extremely improbable, and held upon insufficient data. The book breathes the tone of David's life and times (Cox). Is in keeping with his sending his father and mother for safety into the land of Moab (1 Sam. xxii. 3), and with his whole history. Evidently David was an important personage to the writer; probably the most important in the realm. Keil thinks the book was not written before the culminating point of the reign of this great king. It would be sufficient to say before the anointing by Samuel. Such a book almost necessary to justify the act of the prophet in choosing the son of Jesse, to the exclusion of Saul's children. And what better justification than that of tracing David's descent from Judah ? Tradition and internal evidence alike support this view, as well as the testimony of the rabbis and the early fathers. notice, that no mention is made of David as being king in Ruth. Worthy of (9.) Keil puts an interval of 150 to 180 years between the events themselves and the writing of the book; Pusey, 100 years; and the former fancies the contents were not drawn from oral tradition, but that the author may have had the use of written documents. The reference to the custom of drawing off the shoe as belonging to the "former times" (iv. 7, 8) in favour of the longer period. Date of Events.-(10.) Josephus relates the history of Ruth immediately after that of Samson, and even connects the narrative with the times of Eli. Cox accepts this, and says we may be reasonably sure that the story was enacted while Eli was judge. Bertheau places it in the latter part of the judges, and Keil advocated this view at first, but afterwards argued in favour of an earlier date, probably in the days of Gideon. Bishop Patrick, with Hengstenberg and others, inclines to this view, and points out that the only scarcity noticed in the book of Judges was in the time of Gideon (comp. Ruth i. 1 with Judges vi. 4—6). The generality of the Jews assign it to the period of Ibzan's government, the successor of Jephthah, conceiving Ibzan is another name for Boaz, as both belong to Bethlehem. (Wordsworth). Gantz adopts this, and notices the fact that Ibzan was the only judge born at Bethlehem Vorstius says in the days of Deborah and Barak. Usher assigns the narratives to the still earlier days of Ehud, or more probably Shamgar; and Lightfoot, following some eminent Jewish writers in general agreement with this, places it between the third and fourth chapters of Judges. Matthew Henry says it must have been towards the beginning of the judges' time; for Boaz, who married Ruth, was born of Rahab, who received the spies in the time of Joshua. Salmon, the father of Boaz, fought under Joshua. The only landmarks to guide to a decision are the general statement of Ruth i. 1, that it was in the days when the judges ruled; and the genealogies found in Ruth iv. and Matt. i., with such help as may be obtained from internal evidence. The time of the judges generally estimated at about 400 to 450 years. (See Judges xi. 26; Kings vi. 1; Acts xiii. 20.) Another school of critics calculate from 300 to 350 years. Modern criticism is in favour of this latter view. 140 to 160 years left for the events related in the book of Judges (Speaker's Com.). Many of the events narrated possibly synchronous. Keil insists that the Ammonitish and Philistine oppressions occurred not successively, but simultaneously. The condition of Israel under the judges similar to that of the AngloSaxon kingdoms under the Heptarchy (Speaker's Com.). Possibly Ehud, Jephthah, and even Gideon contemporaries, local magistrates raised to pre-eminence in their own particular districts. In every tribe the judge was the local magistrate. In Deut. xvi. 18 it is said thou shalt make thee judges (shophetim) in all thy gates. (See Lange's Introduction to Judges, p. 4, and Speaker's Com., pp. 118-120.) (11.) Whatever the time between Joshua and David, it is spanned by four generations in the genealogy-Salmon, Boaz, Obed, Jesse, the latter being possibly an old man when David was born (1 Sam. xvii. 12). Usher thinks the ancestors of Israel's future king were blessed with extraordinary longevity. As the genealogy stands, Boaz is the grandfather of Jesse, and the son of Rahab, that is, if the Rachab of Matt. i. is the Rahab of Ruth iv., and of this there is but little doubt. Possibly some names of less famous ancestors are omitted, a common practice among the Hebrews (variously estimated by those who adopt the longer chronology at from four to six, and even eight to ten). Lange, and those who place the events in the days of Samson or Eli, say it is not to be supposed that names have fallen out between Boaz and Obed, or Obed and Jesse. The Scripture language, however, as to the earlier links in the chain, precise and unusually definite. Salmon begat Boaz of Rachab, and Boaz begat Obed of Ruth, the two Gentile mothers being mentioned as well as the fathers. Dr. Davidson goes so far as to say that "the scrupulous fidelity of the Jewish scribe is entirely of modern growth," and De Quincey says there is no correct system of chronology in the Old Testament. Either the genealogy is incomplete, or the chronology of Usher, as derived from the book of Judges, wrong. (12.) From internal evidence the events must have taken place in a time of spiritual declension and of famine,-a time of friendship with Moab, and possibly of hostility to the Philistines. The way southward to Egypt, or westward to Philistia not chosen, yet these were the usual granaries. Judges iii. presents us with an eighteen years' servitude under Moab, a revolt under Ehud, a conquest of Moab, and a fourscore years' rest, evidently from that direction, accompanied by inroads from the Philistines on the west. (See Judges iii. 14-30, 31.) GEOGRAPHY. Scene. (13.) At first Bethlehem, then Moab, then Bethlehem and the regions around once again. Bethlehem, two short hours' journey south of Jerusalem. The most attractive and significant of all the world's birthplaces (Schubert). ordinary circumstances a fruitful land. Remarkably well watered in comparison with other parts of Palestine (Benjamin of Tudela). Even in the present state of Palestine, deserves its old name. (See note on ch. i. ver 1.) Ritter says, "Notwithstanding poor cultivation, the soil is fruitful in olives, pomegrantes, almonds, figs, and grapes. Hepworth Dixon thus describes its present appear ance "A string of gardens, a few steep fields, much crossing of white roads-so many that the point of junction may be called the Place of Paths-a glen which drops by leaps and steps to the great Cedron valley, makes the landscape. Yet the slope which is thus bound in by higher tops and more barren crests, has a winning beauty of its own, a joyous promise of bread and fruit, which puts it first among the chosen places of Judea. The old word Ephrath meant Place of Fruit, the newer word Bethlehem meant House of Bread; one following the other, as barley and maize come after grapes and figs, and the sower of grain succeeds to the breeder of goats and kine. The little bit of plain through which Ruth gleaned after the young men, together with a level of stony ground here and there in the glen toward Mar Saba, are the only corn lands occurring in the hill country of Judea for many a league. . . . The lovely green ridge of Bethlehem is the scene of some of our most tender and gracious poems: the idyls of Rachel, of Ruth, of Saul, of David, of Chimham, of Jeremiah, of the Virgin-mother; the subjects of these poems being the foremost passages in Israel's religious life."-Dixon's Holy Land. ... Moab, on the other side, and S.E. of the Dead Sea, from Bethlehem. A district about forty miles long by twenty in width. In parts a luxuriant land when cultivated. The uplands are very fertile and productive (Professor Palmer). Now but scantily populated, but presenting evidences of former plenty and fertility. Cox says: "The name of Moab stands in the Bible for three districts on the east of the Dead Sea, but we can tell in which of these it was that Elimelech found a home and a grave, for one of these districts is expressly called 'The Field of Moab,' which is the technical phrase used throughout this book, while another was called "The Land of Moab," and a third "The Dry," i.e., the Dry Canton of Moab. This district or canton-the Field of Moab or Moab proper-has the precipices which border the Dead Sea on its western limits, a semicircular sweep of hills on the east, behind which lies the Arabian Desert; on the north it is defended by the tremendous chasm down which the river Arnon foams; while on the south the two ranges between which it lies run together, meet, and shut it in. It was a high tableland, dotted with cities, on which the grass grew sweet and strong; and it has been in all ages, as it is even now, a favourite haunt of pastoral tribes. CHAPTER I. THE EXILE AND THE RETURN. CONTENTS. A famine in the lond of Israel.-Elimelech a wealthy Hebrew, descended of an ancient and honourable house, goes down to the fields of Moab with his family. The removal is followed by his death; the marriage of his sons Mahlon and Chilion to Ruth and Orpah, and their death. At the end of ten years, Naomi his wife returning, dissuades her two daughters from accompanying her further.-Orpah goes back, but Ruth continues with Naomi.-The two come to Bethlehem at the beginning of the barley harvest, and are received with astonishment. CRITICAL AND EXEGETICAL NOTES.-Ver. 1. Now] Heb. vau, and. The same introcopula between all the books of the O. T. so far, except in the opening of Deuteronomy, which begins abruptly. Keil (1 Kings i. 1) says the use of this conjunction at the beginning of a writing is a sure sign of its connection with another book. It came to pass in the days when the judges ruled (judged). The imperfect with vau consec. simply attaches itself to a completed action, which has either been mentioned before, or is supposed to be well known (Ewald). Assigns a particular period. Shows also a different state of things [monarchy] existed around the writer. Time of the judges generally a troubled time. Spent to a large extent under the usurpation of neighbouring nations. Towards its end Israel had fearfully degenerated (Judges xxi. 25). Does not necessarily imply a judge ruled when Elimelech left the country (Lawson). A famine in the land] Threatened, Lev. xxvi. 19, 20; Deut. xxviii. 23, 2 cognised as a Divine instrument of punishment, 2 Sam. xxiv. 13, 14; Ezek. v. 16; Amos iv. 6, 7. That it did not extend to Moab favours this idea. Said by some to have been caused by an incursion of the Midianites (see Judges vi. 3, 4) by the Philistines (Cor). Josephus says it was in the days of Eli (see Intro., par. 10-12). Solomon's prayer concerning famine (1 Kings viii. 35-37). Christians' duty during (Acts xi. 28). A more terrible famine (Amos viii. 11), Re |